Understanding Revocable Divorce
Revocable divorce, also known as talak raj’i, occurs when a husband divorces his wife with one or two pronouncements after consummation, provided it is during a state of purity in which he has not engaged in sexual relations with her. If the divorce happens during a period of purity or when the wife is pregnant, it qualifies as a revocable divorce, giving the husband the right to reconcile with his wife while she remains in her waiting period or iddah. However, if the wife has been divorced three times or if her waiting period has concluded without the husband opting for reconciliation, the divorce is considered irrevocable, allowing the wife to manage her own affairs without the possibility of reconciliation unless a new contract and dowry, witnessed by witnesses, are established.
The Waiting Period for a Revocably Divorced Woman
The waiting period for a woman who has been revocably divorced varies depending on her circumstances. For women who experience menstruation, the waiting period is three menstrual cycles. The term “cycle” can refer to either purity or menstruation, but it is more accurately defined as menstruation, according to scholars such as Ibn Qayyim. Thus, the waiting period for such a woman consists of three cycles of menstruation followed by periods of purity. In contrast, for women who do not menstruate, either due to being past childbearing age or being too young, the waiting period is set at three months. For pregnant women, the waiting period concludes upon childbirth, as the iddah ends immediately with the delivery of the baby.
Permissible Actions for the Husband During the Waiting Period
During the waiting period of a revocable divorce, it is permissible for the wife to adorn herself for her husband and to interact with him socially. They may sit together and share lighthearted moments. However, engaging in sexual relations during this time would nullify the divorce. The husband is also allowed to travel with his revocably divorced wife. The issue of intimate relations during this period has been a matter of scholarly debate; the Shafi’i and Maliki schools hold a position against it, while the Hanbali and Hanafi schools find it permissible. The latter view aligns with the Qur’anic verse: “And their husbands have a better right to take them back in that period if they intend for reconciliation.”